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Srimad Bhagvata Mahapurana: Book 10: Chapter 87: Verses 36-38
If it is argued that this (objective) universe is real in that it has evolved from the Real (God), this proposition is surely disproved by critical examination. The fact of an effect following the nature of its cause varies in certain cases (as for example a son is found to be different from his father); while in some (other) cases the evolute of a real substance is known to be false (just as the perception of a serpent following from a real substance, viz., a rope is false). (It may be objected here that it is not the rope alonebut the rope coupled with ignorance which is responsible for its being mistaken for a snake. Our reply to this objection is that) the world (too) is a product of both (viz., Brahma and Avidya); hence it is not real. (If the world is held to be real because it serves our purpose and discharges some function too, our reply is that) for explaining worldly transactions the illusory nature of the universe is (on the other hand) more welcome (to us); for worldly transactions will be carried on by blindly following past traditions. Your word (in the shape of Vedic texts declaring the reward of ritual acts as real) deludes by its manifold powers of expressing, indicating or suggesting a meaning (only) those dull-witted persons who have been blinded by their excessive faith in (Vedic) rituals.
Since this (phenomenal world) neither existed in the beginning (i.e., before creation) nor will it survive after dissolution, hence it is concluded that during the intervening period (too) it falsely appears in You, the absolute Existence. Therefore it is likened (by us, the Vedas) to the ways of the diverse manifestations (e.g., an earthen jar, ear-ring etc.) of material substances (like earth, gold and steel). Therefore, ignorant are they who recognize this unreal world, a (mere) play of fancy, to be real. (Ever) since under the influence of Maya (Your deluding potency) the Jiva (soul) embraces ignorance (which has no beginning) it identifies itself with a body, senses and so on (Products of the three Gunas) and then, acquiring the characteristics of these (viz., the body etc.) undergoes transmigration, its (conscious and blissful) divine nature being obscured. You, on the other hand, (ever) keep that ignorance away (even) as a serpent casts off the slough, retaining Your divinity and possessed of infinite power, and shine in Your eightfold [1]glory.
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